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Guias De Manuscritos En Nahuatl Conservados En GUIAS DE MANUSCRITOS EN NAHUATL CONSERVADOS EN THE JOHN CARTER BROWN LIBRARY (PROVIDENCE, RHODE ISLAND) THE BENSON LATIN AMERICAN (TEXAS, AUSTIN) JOHN FREDERICK SCHWALLER I! NAHUATL MANUSCRIPTS IN THE JOHN CARTER BROWN LIBRARY (PROVIDENCE, RHODE ISLAND) The John Carter Brown Library, oí Brown University in Providence, Rhode Island, is one oí the leading centers íor the study oí the disco­ very, exploration, settIement, and deveIopment oí the New World. The collection oí printed materials now includes over 56,000 books, plus other items dealing with the early history oí the Americas. The library also holds sorne important manuscripts dealing with the same topic, as weIl as maps, plans, and prints. The coIlection took íorm in 1846 when John Carter Brown began it. He passed it to his son, John Nicholas Brown, who eventually left it to the University, along with an endow­ mento The structure which houses the library was built in the early twentieth century according to instructions given by J ohn Nicholas Brown. The coIlection oí the John Carter Brown Library, as noted, deals with the exploration, discovery, and settIement oí the New World. The chronological range oí the coIlection runs írom the íiíteenth century until approximately 1830. While the bulk oí the collection dates írom aíter 1700, nearly a íiíth comes írom earlier periods. The collection oí printed works is indeed impressive, especially íor N ahuatl imprints. Nearly every work known íor certain to have been published in the seventeenth century in Nahuatl is held by the library, with sorne íive exceptions. Coverage íor the sixteenth and eighteenth centuries, while not as comprehensive, stilI is impressive. It is easily the most com­ prehensive collection oí colonial N ahuatl imprints in the USo The manuscript collections oí Nahuatl material oí the John Carter Brown, while important, are not as comprehensive as the collection oí imprints.1 Additionally, the library holds several pieces which, while not in Nahuatl, are oí interest to scholars oí the íieId. The íamous Tovar 1 Many of the most important pieces were included in an exhibition in the lí• brary, and detailed in Julie Greer Johnson, The Book in the Americas: The Role 312 JOHN FREDERICK SCHWALLER manuscript and Tovar Calendar are held by the John Carter Brown. There are also copies of Olmo's Huehuetlatolli, Chimalphin's Historia de la conquista, and Ruiz de Alarcón's Tratado. The Olmos and Ruiz de Alarcón were copies made for José Fernando Ramírez. In addi­ tion to these, there are three famous Testerian catechisms held by the Library.2 Several of the pieces (see the Codices Ind. 7, 16, and 23) were ac­ quired at the sale of the library of Dr. Nicolás León, 1896. The Catalo­ gue for the sale is entitled: Biblioteca Mexicana. Catálogo para la venta de la porción más escogida de la biblioteca del Dr. Nicolás León, Ex~ Director del Museo Michoacano y reorganizador del Museo Oaxaqueño. Sección J'!' Filología mexicana. Impresos mexicanos del siglo XVI y libros ejemplares únicos conocidos (México, Imprenta de "El Tiempo", Cerca de Sto. Domingo, 4, 1896). He offered the best price on Mexican imprints, and promised e second section soon. "Je me charge de procurer a le plus bon marche, des livres anciens au modernes publies a Mexico." Dr. León, a native of Michoacan, was a practicing physician who beca­ me interested in the pre-Columbian past oí his country. Econornic conditions forced him to leave his native Mordia for Oaxaca, and later in 1892 for Mexico City. Finally in 1900, President Porfirio Díaz named him to the Mexico Bibliographic Institute, from which he wcnt on to the National Museum of Mexico. The sale of rare books and manuscripts clearly helped to augment his income. Other pieces in the collection of the John Carter Brown were acquired from the Phillips collection, the famous English baronet who began the practice of coHecting old manuscripts, and who eventually held several thousand, including some in NahuatP Perhaps the most fascinating of the Nahuatl manuscripts held in the John Carter Brown Library is the one entitled "The Dogmas of the Church and the Gospels and Epistles in Aztec", attributed to Fr. Ber­ nardino de Sahagún. Dr. Louise Burkhart has studied aH of the available Sahagún manuscripts and has concluded that this piece is not one of the friar's works. A more complete discussion of this can be found 01 Books and Printing in the Development 01 Culture and Society in Colonial Latin America. Catalogue 01 an Exhibition (Providence: The John Carter Brown Library, 1988, especially p. 5-48. 2 Handbook 01 Middle America Indians, vol 15, p. 456-57. 3 Damian van den Eynde, "Calendar of Spanish Docurnents in the John Carter Brown Library", Hispanic American Historical Review, 16 ('36), 564-607: Codices Sp. 4, 5, and 6 which have no Nahuatl. GUíAS DE MANUSCRITOS EN NÁHUATL 313 in the catalogue. Here 1 would like to study what the manuscript does include. Dr. Burkhart in her analysis found that the piece actually pertained to the religious sodality dedicated to the rosary, the cofradía del rosario. The last section, esp. ff. 108v-115v lists indulgences and special licenses granted to the cofradia by popes and prelates, seemingly copied from a source printed by Pedro Ocharte in 1572: "Mayuch mochiua/Con licencia en casa de Pedro Ocharte MDLXXIl ano [?]ia dorido [trado­ cido] por el reverendo padre fray alonso de molina y visto por el R. p. fray andres de moguer presentado / tli yhuan ynque ni haulmohuicaz haulmotemohuiz yn too auh inquac ... " Burkhart in her analysis concludes that this refers to an as yet unk­ nown publication from the Ocharte press. Ocharte did not print bet­ ween 1571 and 1574 due to the fact that he was variously under indict­ ment or imprisoned by the Holy Office of the Inquisition. The papers of his trial have been published by both José Toribio Medina and Fran­ cisco Fernández del Castillo.4 Ocharte was imprisoned in February, 1572, and absolved in 1574, after having undergone judicial torture. He became a target of the Inquisition because of the activities of an artisan who worked in his shop, Juan Ortiz, an artist who specialized in drawing religious images, an imaginero. That a piece dealing with the indulgences granted to the sodality oí the rosary carne out oí the Ocharte shop in 1572 seems quite possible given what is known through the Inquisition records, and the other activities of the shop. Between 1568 and 1571 Ocharte published several pieces for various religious socalities, including the rules and constitution of the Cofradía de los Juramentos in 1567 as well as one summary of indulgences for the Cofradía del Santísimo Sacramento in 1568. In 1571, Ocharte print­ ed an engraved image, estampa, of the Virgen of the Rosary, drawn by Ortiz. (See Plate 1) It was this very image which caused both men's problems with the Holy Office. The estampa by Ortiz ran into trouble with the Inquisition because of verses printed on it: Estas cuentas son sin cuenta en valor e ificacia el pecador que os reza jamas le faltara gracia. 4 Medina, La imprenta en México, Santiago de Chile, 1912, vol. 1, 401·438; Fernández del Castillo, Libros y libreros del siglo XVI, México, Archivo General de la Nación, 1914, p. 85-141. 314 JOHN FREDERICK SCHWALLER These beads are without number [or fifty, as this is a play on words] in value and efficacy [to] the sÍnner who prays them, he will never lack grace. The board of censors of the Holy Offíce found that the verse con­ sisted of two principIes: one in the first two lines, the other in the last two. The first principIe was simply erroneous and not in accord with what was usually taught by the Church. As to the second half, the ex­ perts found it to be heretical, depending upon what exactly it meant to sayo If it implied that by simpIy praying the Rosary one couId enter into a state of grace, it would be heretical. There are two precondi­ tions to that state, one is true contrition the other is the specific aid of God.5 If on the other hand it meant that by praying the rosary God wouId be disposed to allow the person to enter ¡nto grace, then it was not heretical. During the questioning, the Inquisitors paid much attentíon to the exact meaning oí the verses. Ortiz, oí course, was not able to keep up with the theological gymnastics of the Inquisitor, Pedro Moya de Con­ treras, in the process. When asked about the eficacy oí praying the ro­ sary, Ortiz said he understood that there were severa! indulgences which went along with praying the rosary. Askedhow he knew this, he replied that he had seen a papal bull in the Dominican church and because he was working on the publication of a rosary in Ocharte's shOp.6 He also stated that Fr. Bartolomé de Ledesma had seen the verse and found it appropriate. Three of the 29 charges brought up against him had to do with the image. Neither the Rosario "estampa" nor a summary oí indul­ gences was included among books confiscated by the Inquisition in 1573-74, although a "Doctrina" by Zumárraga and the Molina Voca­ bulario of 1571 were. N evertheIess, further documents certify that a summary of indulgences was published along with the image. In a letter to his wife, Maria de Sanzoric, Ocharte wrote that among other things to do during his imprisonment, his employees were to print "los suma- 5 "Para que nunca al pecador le falte gracia, son menester dos cosas, la una es que se ponga en gracia, lo cual se hace por la contición, en orden al sacramento de la penitencia, y para conservarse en ella, es menester auxilio particular de Dios." Fernández del Castillo, Libros.
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